Lent, Have Mercy

Giving up TV for LentWell, friends, it is that time of year again: the (annoying) time of year when a great number of people in the world – for seemingly no particular reason at all – “give up something” for Lent. Buddhist, Protestant, Latin, Agnostic … they’re all in.

For many, it is nothing more than an attempt at “discipline.” We can liken this to “new year’s resolutions” – those pesky ideals that help drive retail sales of vitamins, energy bars and exercise equipment around the first two weeks of January. I say “an attempt at discipline,” because – for the most part – no one really follows through or makes it out of January alive. This is not because the ambitions are beyond one’s potential reach, necessarily, but because we live in a culture of excess, self-satisfaction and pleasure, and are simply ill-equipped (most of us having a “will” that is in bondage to sin and not wholly “free”) to handle the prospect of extended discipline.

In these cases, it doesn’t really matter what “faith tradition” one comes from, and the “fad” of “giving up stuff for Lent” is neither spiritual nor inherently Christian. It is empty, bare, legalistic, pseudo-asceticism practiced by those without any experience of true asceticism (or what that requires) at all. Like most things in America today, it is a trend that will eventually go by the wayside. One can only hope, honestly.

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Palamism Isn’t

Orthodox Icon of St Gregory Palamas

“The first thing we must understand about Palamism, is that there is absolutely no such thing. Palamism is the invention of Roman Catholic thinkers — I will not call them theologians — who wanted to justify their own heresy by giving what is the undoubted and traditional teaching of the Orthodox Church an exotic label, turning it into an historically conditioned ‘ism.’

All St Gregory did was to express the age-old teaching of the Church within the framework of the contemporary controversy over the nature of Hesychast methods of prayer. Continue reading

Liturgical Adaptation (And the Danger of Legalism)

An image from the Divine Liturgy of the Orthodox ChurchFor Orthodox Christians – especially for converts like myself – it is very easy to get carried away with our fervor and passion for the Church and to therefore develop unrealistic and fanciful notions about the more “organic” or “developed” parts of our Church and Her Tradition.

The Church is infallible in one sense and it also has a very clearly defined dogma regarding Christ and the Trinity that has been “once for all delivered to the saints” – and this word “delivered” could most-literally be translated “traditioned” in English.

In our zeal for the truth of our Church’s steadfastness and resoluteness in both doctrine and practice, we often forget about all the areas that the Church has adapted itself for new cultures, new languages and new ways to express and promote these eternal and unchanging truths. This often leads to the repetition of half-truths and myths about the Orthodox Church as well as a tendency towards legalism and finger-pointing over issues that are not essential to salvation. I know that I’ve been guilty of this, and I’d imagine it is a common phenomenon for many over-excited converts. Perhaps some branches of the Orthodox Church are more guilty of this than others, as well, but that’s not for me to judge.

One such topic that I’ve seen this is in regards to the Divine Liturgy – the primary worship experience of the Orthodox Church.

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Is Fasting Biblical?

The Expulsion from Eden

“And the Lord God commanded Adam, saying, ‘You may eat food from every tree in the garden; but from the tree of the knowledge of good and evil you may not eat; for in whatever day you eat from it, you shall die by death.’”
Genesis 2:16-17 (LXX)

Fasting was part of what it meant to be human and created in God’s image. When Adam broke the fast inappropriately and in an untimely manner, the consequence of that distortion of humanity was corruption unto death. Fasting as a Christian is part of our salvation insofar as it reminds us of how to be human, making our Spiritual condition of greater importance than our flesh or passions and desires. We don’t fast in order to “merit” something from God but rather to become like God.

“Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret; and your Father who sees in secret will reward you openly.”
Gospel According to St Matthew 6:16-18

Notice that Christ our God mentions the discipline of fasting as a foregone conclusion for His disciples. Along with this, we see that our fasting is useless if it is not done with the right Spirit. Those who fast “publicly” and with great fanfare have received their reward, and it is temporal and useless. True fasting is a secret and Spiritual discipline that affects our entire Person and transforms us into the likeness of Christ. “Fasting is for spiritual growth and the glory of God, not to be seen by those around us” (OSB). The Western tradition of Ash Wednesday is, as a result, almost completely opposed to the Christian fast. On the contrary, the preparation for fasting in the East is asking for forgiveness from our fellow Christians (Forgiveness Sunday) and making ourselves ready for the fast (Meatfare and Cheesefare help with this) so that our fasting is not outwardly apparent to others.

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Muhammad’s Testament in Protection of Christians

It is a little known fact of history that Muhammad, the founder of the Islamic religion/nation, once sent a letter to the Orthodox Christian monastery of Mount Sinai (Saint Catherine’s) vowing to protect its inhabitants as well as all Christians (the Achtiname of Muhammad, c. AD 628). This was to be in effect forever, and was “signed” with an imprint and outline of Muhammad’s own hand (see photo).

Here’s a section of that letter translated into English:

“This is a message from Muhammad ibn Abdullah, as a covenant to those who adopt Christianity, near and far, we are with them. Verily I, the servants, the helpers, and my followers defend them, because Christians are my citizens; and by Allah! I hold out against anything that displeases them.

No compulsion is to be on them. Neither are their judges to be removed from their jobs nor their monks from their monasteries.

No one is to destroy a house of their religion, to damage it, or to carry anything from it to the Muslims’ houses. Should anyone take any of these, he would spoil God’s covenant and disobey His Prophet. Verily, they are my allies and have my secure charter against all that they hate.

No one is to force them to travel or to oblige them to fight. The Muslims are to fight for them. If a female Christian is married to a Muslim, it is not to take place without her approval. She is not to be prevented from visiting her church to pray.

Their churches are to be respected. They are neither to be prevented from repairing them nor the sacredness of their covenants. No one of the nation is to disobey the covenant till the Last Day.”

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Impurity of Soul, Body and Spirit

Orthodox Icon of St Maximos the Confessor

“Impurity of nous consists first in having false knowledge; secondly in being ignorant of any of the universals (I refer to the human nous, for it is a property of the angelic nous not to be ignorant even of particulars); thirdly in having impassioned thoughts; and fourthly in assenting to sin.

Impurity of soul lies in its not functioning in accordance with nature. It is because of this that impassioned thoughts are produced in the nous [...]

Impurity of body consists in the actual committing of sin.”

St Maximos the Confessor, Third Century on Love, § 34-36

Of What Spirit?

The Imitation of Christ

There is another more common, less spectacular form of spiritual deception, which offers to its victims not great visions but just exalted ‘religious feelings.’

This occurs, as Bishop Ignatius has written, ‘when the heart desires and strives for the enjoyment of holy and divine feelings while it is still completely unfit for them. Everyone who does not have a contrite spirit, who recognizes any kind of merit or worth in himself, who does not hold unwaveringly the teaching of the Orthodox Church but on some tradition or other has thought out his own arbitrary judgment or has followed a non-Orthodox teaching — is in this state of deception.’ The Roman Catholic Church has whole spiritual manuals written by people in this state; such is Thomas á Kempis’ Imitation of Christ.

Bishop Ignatius says of it:

‘There reigns in this book and breathes from its pages the unction of the evil spirit, flattering the reader, intoxicating him…. The book conducts the reader directly to communion with God, without previous purification by repentance…. From it carnal people enter into rapture from a delight and intoxication attained without difficulty, without self-renunciation, without repentance, without crucifixion of the flesh with its passions and desires (Gal. 5:24), with flattery of their fallen state.’

And the result, as I.M. Kontzevitch, the great transmitter of Patristic teaching, has written, is that ‘the ascetic, striving to kindle in his heart love for God while neglecting repentance, exerts himself to attain a feeling of delight, of ecstasy, and as a result he attains precisely the opposite: “he enters into communion with satan and becomes infected with hatred for the Holy Spirit” (Bishop Ignatius).’

 

(Fr Seraphim Rose, Orthodoxy and the Religion of the Future, pp. 145-146)

An Orthodox View of UFOs

Reading more Fr Seraphim Rose and being fed with every turn of the page. In his work Orthodoxy and the Religion of the Future, Fr Seraphim discusses the phenomena of UFOs and the Christian response to them. While this may not be of the utmost importance to your average bear, I’ve always been intrigued by the topic of UFOs, science fiction, etc. so I was definitely interested to hear what Fr Seraphim had to say.

The UFO phenomenon arose in a post-World War 2 environment, and one that had already been influenced by the writings of science fiction. The “freaking out” that occurred after War of the Worlds was broadcast over American radio in 1938 is an indicator of the future influence of science fiction and the idea of “little green men” invading our homes in American culture of the 20th century.

Fr Seraphim notes a few interesting characteristics of typical science fiction:

1. “Religion, in the traditional sense, is absent, or else present in a very incidental or artificial way” (Orthodoxy and the Religion of the Future, p. 73).
2. “The center of the science-fiction universe [...] is man — not usually man as he is now, but man as he will ‘become’ in the future, in accordance with the modern mythology of evolution” (Ibid).
3. “The future world and humanity are seen by science fiction ostensibly in terms of ‘projections’ from present-day scientific discoveries; in actuality, however, these ‘projections’ correspond quite remarkably to the everyday reality of occult and overtly demonic experience through the ages” (Ibid). In this case, Fr Seraphim is speaking of things like telepathy, flight, being able to instantly materialize or de-materialize, create illusions, etc.
4. “Almost by its very nature as ‘futuristic,’ science fiction tends to be utopian [...] the ‘evolution’ of today’s society into something higher” (Ibid).

Fr Seraphim goes on to discuss several and various accounts of UFO sightings throughout the middle part of the 20th century and into his day, concluding that “UFO records are a collection of ‘incredible tales told by credible persons’” and that “there can be no reasonable doubt that there is something behind the many thousands of serious UFO reports” (Ibid, p. 85).

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The Sun of Righteousness

“When the sun rises and casts its light on the world, it reveals both itself and the things it illumines. Similarly, when the Sun of righteousness rises in the pure nous, He reveals both Himself and the inner principles of all that has been and will be brought into existence by Him.”

St Maximos the Confessor, Four Hundred Texts On Love, 95

Healing the Soul

“Almsgiving heals the soul’s inflammatory power; fasting withers sensual desire; prayer purifies the nous and prepares it for the contemplation of created beings. For the Lord has given us commandments which correspond to the powers of the soul.”

St Maximos the Confessor, Four Hundred Texts On Love, 79

Purifying the Soul

“With respect to the soul’s incensive power, purification consists in never being perturbed by anything that happens. In the wake of this purification, and the mortification or correction of ugly features, there should follow spiritual ascent and deification. For after abandoning what is evil, one must practice what is good. One must first deny oneself and then, taking up the cross, must follow the Master towards the supreme state of deification.”

St Theodoros the Great Ascetic, Theoretikon

The Waxing and Waning of Faith

“The moon as it waxes and wanes illustrates the condition of man: sometimes he does what is right, sometimes he sins and then through repentance returns to a holy life. The intellect of one who sins is not destroyed (as some of you think), just as the physical size of the moon does not diminish, but only its light. Through repentance a man regains his true splendor,  just as the moon after the period of waning clothes itself once more in its full light.”

St John of Karpathos, For the Encouragement of the Monks in India, 4